The Cosmic Communion of Fish

The Rhythm of the Grail Stream and the New Jerusalem

At the instant the angel shot down to the tomb and the earth quaked, I saw the risen Lord appearing to his blessed Mother on Mount Calvary. He was transcendently beautiful and glorious, his manner full of earnestness. His garment, which was like a white mantle thrown about his limbs, floated in the breeze behind him as he walked. It glistened blue and white, like smoke curling in the sunshine. His wounds were very large and sparkling; in those of his hands, one could easily insert a finger. The lips of the wounds formed the sides of an equilateral triangle which met, as it were, in the center of a circle, and from the palm of the hand shot rays of light toward the fingers. – Anne Catherine Emmerich

I want to begin by explicitly stating that this is the product of what were to begin with vague intuitions of mine that were gradually sharpened by investigation. I am not clairvoyant; take everything I say here with a grain of salt. What is written is for me true in the sense that “what is fruitful is true;” it provides fuel for my fire, so to speak. If it does not do so for you, pay it no heed.  What is written is meant to be the counterpart to the series on “The Mystery of Evil.” It is offered as a “ferment” of sorts to aid in the active aligning with the Good, with the Etheric Christ in our time.

The following was in no small part inspired by Claudia McLaren Lainson. I feel we are all indebted to her work The Circle of Twelve (see Links). It is a work in the spirit of the Beings who gathered up the shed blood of Christ during the Passion and restored it to the body in the tomb. What follows is meant to complement what she has so deftly put together; in fact, reading her book crystallized many of these thoughts for me.

I would also like to acknowledge that what I’ve written is inspired by the writings of Robert Powell on the various rhythms of the Bodies of Christ, and their relationships to planetary and cosmic rhythms.

Around Easter 2014, I read the lecture series Inner Development by Valentin Tomberg for the first time. The last lecture in particular resonated with me:  the picture of Steiner’s biography and the development of the being of Anthroposophia in association with the stages of the Passion rang so true. I was left with a feeling of great sadness for the state of the Anthroposophical Movement in the 1930s, yet of great hope for what the near future could hold in terms of Anthroposophy’s Resurrection.

About six months after reading this lecture, I went to Dornach for the Social Therapy Conference. I signed up for some workshops while I was there, one of which consisted of merely observing and attempting to dialogue with the Representative of Humanity. Part of what struck me as I “spoke with” the statue was that the forms of the first two Goetheanums are hidden in plain sight within the statue: Lucifer the gestalt of the first building, Ahriman the gestalt of the second. I began to wonder if the Christ represented a third building. Then the thought struck me so heavily:  the first Goetheanum was congruent with Crucifixion stage of Anthroposophia, while the second Goetheanum was congruent with her Entombment. Possibly a third building would coincide with her Resurrection?

Much more could be said in terms of the metamorphosis from the first to the second Goetheanums and what this reveals as inspiration for future forms, but that will have to be left for another time. Later as I was perusing a book on the artistic impulse of Anthroposophy, the thought that had struck me developed further: I wondered if the architectural impulse of Anthroposophia was the outer manifestation of the stages of the Passion through which she was passing.

I investigated this further for a time and found the following:

The Washing of the Feet expresses itself particularly in the early part of Steiner’s life up until the 1907 Theosophical Congress, in the design of which the first steps taken by Steiner toward the new architecture were taken. Up until that time, Steiner’s work had been at the service of his predecessors:  Goethe, Schroer, Nietzsche, Blavatsky.  It was in 1907 that Steiner’s work began to go beyond the Washing of the Feet and into the realm of the Scourging. This entailed being a center between East and West—attempting to unite the Eastern Theosophical stream with the Western Rosicrucian stream in something higher, and suffering the blows from right and left that resulted.

The next step in architecture was the laying of the foundation stone of the Malsch building in April 1909. This was concurrent with a further phase in Steiner’s work: around the same time, he gave his lectures on “The Spiritual Bells of Easter,” in which he first began to explicitly announce the coming of the Etheric Christ and the Maitreya as His proclaimer. This was the Crowning with Thorns. Steiner was given special knowledge, a particular message:  he had to make known the advent of both of these events: the return of Christ in the Etheric and the coming of His proclaimer. He did so without “advancing in agression or retreating in fear,” as Tomberg would put it, in response to the increasing attacks and defamation on the part of the Theosophical Society leadership.

Next was the opening of the Stuttgart building in October, 1911. It was at exactly the same time that meetings began to take place to separate out the German branch of the Theosophical Society to form what would become the Anthroposophical Society. This was the Bearing of the Cross—Steiner began to bear the cross of a specific Karmic group; a few years later he would also bear the cross of Europe, as the sole maintainer of the connection with the spiritual world over the course of World War I.

As work on the first Goetheanum began, especially in 1916 with the commencement of the work on the Representative of Humanity, Steiner and Anthroposophy entered another phase. This was the time in which the Threefold Social Organism developed within Steiner’s teaching; out of this many initiatives began to spring up. However, Steiner relied on the will of his karmic group for these initiatives to take root and flourish; in other words, he was in the stage of Crucifixion. His will was bound to the will of the Society; by 1924, the result of this was clear in Steiner’s decision to make himself the head of a fixed organization, the General Anthroposophical Society. The formation of this Society was related to the final breath of the Christ, the descent of his Spirit into the depths, and the preparing of the body for burial. The Foundation Stone Meditation was the stream of blood and water pouring from the wound in Christ’s side, etherizing the Earth and transforming her etheric and astral auras. The paralyzed will of the Society became his paralysis, and eventually his death.

The preparation for burial continued until Michaelmas 1928, with the opening of the second Goetheanum, an almost literal tomb—so began the stage of the Entombment. Since 1928 the Body of Anthroposophy has laid entombed in the Goetheanum, while the Spirit of Anthroposophy has been rescuing the Dead and the Mother in the depths, as did the Body and Spirit of Christ 2000 years ago.

In the next section, we will qualify these stages further and investigate whether there is a correspondence between these stages and a particular cosmic rhythm, a “sign in the heavens.”

First a recap…

Briefly, we have the following correspondences (with timing based on the visions of Anne Catherine Emmerich):

8:15 AM — The Scourging — May 1907 Theosophical Congress

9:00 AM — Crowning with Thorns — April 1909 Malsch Foundation Stone

10:00 AM — Bearing of the cross — October 1911 Stuttgart Building

12:00 PM — Crucifixion — 1913-1924 Statue and First Goetheanum

Sunset — Entombment — 1928 Second Gotheanum

When we place the timing of the unfolding of Anthroposophia in relation to the timing of the actual stages of the Passion, a specific rhythm shows itself. Every hour in the life of Christ plays itself out in about 2.5 years (the actual number is 2.48375) of the development of Anthroposophy. This is related to the rhythm of the Great Conjunction.

About every 19.87 years, Saturn and Jupiter join together in the heavens. Over the course of three conjunctions (or “sets” of conjunctions in three different signs, as the case may be), they form a triangle in the circle of the Zodiac: the exact shape of the nail wounds of Christ, according to Anne Catherine Emmerich. The length of time for the conjunctions to occur in three different signs and form this triangle is approximately 59.61 years: this represents for the Grail Stream of Anthroposophia one day in the life of Christ. Hence, each hour of the life of Christ is about 2.5 years (59.61 divided by 24) of the development of Anthroposophy.

The Great Conjunction was the light that guided the Magi to the Solomon Jesus child. At that point in time, the conjunction took place in Pisces, the sign of the Fish. According to Robert Powell in Hermetic Astrology Vol I, in approximately 2400 years (4443 AD) there will again be a conjunction in Pisces, at which point the Maitreya will attain to Buddhahood. This has been part of my motivation for calling this rhythm the Cosmic Communion of Fish. The other reason I will go into later.

The great conjunction in November of 1901 was, for what we could call the Grail Stream, six in the morning on Good Friday. The 1907 Theosophical Congress coincides with the Scourging at about 8:15; the laying of the foundation stone of the Malsch Buidling in 1909 with the Crowning with Thorns at 9 o’clock; the opening of the Stuttgart building in 1911 with the Bearing of the Cross at 10 o’clock; the work on the first Goetheanum and the Statue in 1916 with the Crucifixion around noontime; the opening of the second Goetheanum in 1928 with the Entombment at day’s end on Good Friday.

We can even see correspondences between Steiner’s early scientific/philosophical work, and Christ being taken to the High Priest and Herod after his betrayal and arrest. His university years correspond to the Garden of Gethsemane; the 1880’s, during which he edited Goethe’s scientific works, correspond to the betrayal, arrest and appearance before the High Priests; his philosophical Weimar years correspond to the appearance before Herod; his taking on the leadership of the German branch of the Theosophical Society the appearance before Pontius Pilate.

We could compare the Last Supper and Washing of the Feet to his pre-University years, during which he yearned to become a priest. This was a yearning that, as a matter of destiny, he gave up in order to finish the work of his teacher, Schroer. It was during this time that he was instructed by Christian Rosenkreutz to “enter the belly of the beast” and transform it from within. While externally, it might not seem like such a sacrifice for Steiner to work with Goethe’s scientific writings, Nietzschean philosophy, or Blavatsky’s Theosophy, all three of these were “trials” and attempts to transform the beast from within, making clear their spiritual relationship to the appearances of Christ before the High Priest, King Herod, and Pontius Pilate.

What about the end of Steiner’s life? What happened to Anthoposophia at the Entombment in 1928? It was at this point that the “Body of Christ”—which we could relate to the Aristotelian Stream—was laid to rest in the tomb of the Goetheanum. Meanwhile the “Spirit of Christ”— the Platonic Stream—continued His Descent into Hell. The Platonic stream worked behind the scenes, in the depths. Anne Catherine Emmerich describes Christ’s visitations to historical Biblical figures, the rescuing of the Dead, and the overcoming of Evil during this stage of the Passion. We also know that the Mother, trapped in Shambhala beneath the nine subearthly spheres, was reconnected with. What better way could we describe the work of Valentin Tomberg, whose activity in terms of this cosmic rhythm took place between the evening of Good Friday and mid-day on Holy Saturday (1930-73)?

Later on, in the evening of Holy Saturday, Mother Mary had a series of experiences with the Spirit of Christ, who presented His body to the Father; and, with spirits raised from the dead, revisited stages of His Passion. Angels (actually, members of the Elohim according to Judith von Halle) accomplished the work of re-membering the shed blood of Christ into His body. This body was then taken into the earth around two in the morning, again according to Judith von Halle. The material body of Christ then united with the body of the Earth; the Spirit of Christ formed the Resurrection Body and united with it, and rose from the grave around 5:35 am Sunday morning, according to Robert Powell.

This is a beautiful portrait of the work of Robert Powell (and others) working under the aegis of the third spiritual teacher, the Novalis Being, over the past 40 years. While Steiner, in line with the public display of the Crucifixion, investigated the Day-side of the Grail, both Tomberg and Robert have investigated the hidden, Night-side of the Grail in this stage of the Entombment. Tomberg investigated the Night-side in terms of the confrontation with Evil in the depths during World War II and onwards through opening of the School of Archangel Jesus. This is the school of healing and morality, brought forward primarily through Tomberg’s Lord’s Prayer Course and Meditations on the Tarot. Tomberg also began the process of reconnecting to the Mother when he received the “Our Mother” prayer in 1940, and subsequently joined the Catholic Church. He “visited historical Biblical personalities” in his meditations on the Old and New Testaments (see Christ and Sophia).

Robert Powell took up Tomberg’s work, but has expanded it by “presenting the body to the Father;” the Night-side of the Grail which he investigates through Astrosophy is related to the Father in the Starry Heavens. The “re-membering” of the Body is such a potent image of his work— re-membering the cosmic configurations of Christ’s life in “The Chronicle of the Living Christ;” re-membering the legacy of Valentin Tomberg; re-membering Hermetic Star Wisdom. The revisiting of the stages of the Passion by Mary and Christ conjures the experiences of Judith von Halle and Estelle Isaacson, both of whom also work in the “Novalis stream,” and who have revisited these events in vision many times over the last fifteen years.

We even have another stage in the architectural impulse approaching us at the very time when Christ’s Body descends into the earth to reunite with His Spirit. Two in the morning on Easter Sunday corresponds to 2011. This is exactly the time that Frank Chester, who works with the science and art of the etheric in California, developed his design for a third Goetheanum, which he calls “The Heart Building.” Frank’s work takes the first tentative steps toward what our work must be for the future. See

In the next section, we will look closer at the implications of the impending “Resurrection” stage of Anthroposophia, and how this can inspire our actions as modern Grail Knights.

Based on this rhythm, what future are we (or should we be) heading towards? The Resurrection corresponds to December 2019. However, just as the actual Resurrection was mistaken at first for a robbing of the body, we can be sure that there will be confusion in the Anthroposophical Movement as this stage of the Passion is reached. Ideally, what is happening now, and will culminate then, is the permeation and “etherization” of the Aristotelian stream (the Body) with the Platonic stream (the Spirit). The Platonists bear the Spirit of Anthroposophia—without them, the Aristotelians may establish initiatives in the outer world, but they will ossify; they will not be able to bring in fresh influxes of the Spiritual Life. They require the spiritual guidance of the Platonists, who represent the more inward Abel/Buddhist path. On the other hand, the Platonists will accomplish little in the outer world on their own—they need the Aristotelians as their anchor, their hands and feet in the physical world, their “common sense.” The Aristotelians represent the more outward Cain/Rosicrucian path. One gives Life, the other Form. The third stream, which played a large role during the life of Christ, has the task of weaving between these two and bringing them into a healthy relationship.

How long does the stage of Resurrection last? The Risen Christ was with his disciples for just under 40 days after his Resurrection. Using the cosmic rhythm of 59.61 years per day, this brings us to 4362—almost exactly the end of the Age of Light (4399), and very nearly the end of the Maitreya’s path to Buddhahood in 4443. At this point, there is the Ascension. What does this mean for the Grail Stream?

Here I will bring in the other reason for calling this rhythm the Communion of Fish. Valentin Tomberg speaks of seven Communions, each related to one of Christ’s healing miracles (see The Lord’s Prayer Course). The first four Communions are those of Wine, Milk, Honey and Bread. The fifth is that of Fish. While the Communions of Bread and Wine are “day” communions, and the Communions of Milk and Honey are “night” communions, the Communion of Fish could be seen as the communion of continuity of consciousness. It has to do with the weaving together of the heights and the depths, the past and the future, day and night—Heaven and Earth. Just as the bread bears a relationship to the physical body of Christ, the Fish relates to the Resurrection Body, Atma. Another way of thinking of this transformed physical body of Christ is in terms of the Universal Church, Eternal Israel, the Temple, the Rose of the World; in other words, the Grail Stream. (For the cosmic rhythms related to the other Communions, see the works of Robert Powell, e.g. The Christ Mystery).

That is why this cosmic rhythm is related to the artistic, particularly the architectural, impulse of Anthroposophy. As the forces emanating from the Bottomless Pit increasingly destroy nature and human health, the Grail Stream is called upon to recast Nature in human creations. Nature is filled with the etheric imprints of the Hierarchies—this is in fact the source of our health throughout life: that Nature constantly reveals to us the Spirit. As this is destroyed, the Grail stream will be called to manifest human creations that are not arbitrary or simply an expression of our souls, but actually bear the etheric imprint of Hierarchical beings. This was explicitly the purpose and origin of all of the art that came through Rudolf Steiner, especially the first Goetheanum and its centerpiece, the Statue. This is why we are required at this time to enter “Etheric Temples”—these temples are the Schools of Michael, Christ, and Sophia, in which we learn to bear and manifest their etheric imprints.

This is akin to the work being done by Frank Chester—his creations are not arbitrary, they are based on a science of the Etheric; however, they work in the realm of the artistic, and are primarily created for the purpose of healing humanity. They are meant to be a manifestation of the highest, invisible layer of Nature that occurs in the Etheric (one could also say the densest, most manifest level of the Hierarchies that dips into the Etheric). Through Art, we will heal Humanity; we will renew Nature; we will manifest the Spirit.

And just as there was one Cross and one wooden Goetheanum; one Tomb and one concrete Goetheanum; I wonder if we will be looking at many, many Grail Temples being built over the next 2400 years, just as the Risen One could be many places simultaneously. We need think only of Steiner’s indication in 1914 that while the first Goetheanum would not make it through the 20th century, by 2086 (he is very specific!) the landscape of Europe would be dotted with Mystery Centers. Just as the first Goetheanum was at heart a theater for Spiritual Art, and the second Goetheanum an institution for Spiritual Science, the new Mystery Centers will be for Spiritualized Religion, housing the renewed Sacraments of the Rose of the World.

Over the course of the next 2400 years, we will quite literally be in the Schools of Michael, Jesus, and Sophia, as Apprentices in Creation. We must learn during this time period, directly from Hierarchical beings, how to create in concert with them. For then, after the Maitreya has attained Buddhahood, after the Ascension, we “graduate” from our apprenticeship under the Hierarchies. We come to the time of Mani-Parzival, the first human Manu—humanity must be able at this point to guide itself, without the direct support or influence of the Hierarchies. We become, in a sense, Journeymen.

The Maitreya will take us to the point of being able to Speak the Good through the Word and to manifest true human creations under the guidance of the Etheric Christ and the Hierarchies. Under Parzival, we shall advance to the stage of creating physical/etheric vessels for each other out of the power of the larynx, and to transforming nature directly. In order do this, we must have united completely with the Christ so that we need no longer work under direct spiritual guidance; we must put on the Resurrection Body and truly become the Hierarchy of Freedom.

That is why this is also the Rhythm of the New Jerusalem, for the New Jerusalem is a human creation. It does not exist in the Spiritual world, nor does it exist in Nature. It will be a realm created by human beings in which Spirit and Nature, Above and Below, Past and Future, Night and Day can meet each other and dwell together. This seems too enormous to be possible, but let us not be overwhelmed by the scope of our task. We have thousands of years to accomplish it, and our three teachers—Michael, Sophia, and Christ—are eagerly waiting to show us the way.

I believe this Cosmic Rhythm puts in a healthy and fruitful light the events of the past century in terms of the Anthroposophical or Grail Stream. Let us not be looking here and there for the return of the form of Anthroposophy as it manifested in the early 20th century—this will never happen again. Let us not leave Christ on the Cross. Let us also, however, not remain complacent, satisfied in a certain sense to be the “outcast element.” Let us not remain only in the depths or only in the heights. Our way forward lies in the realm of the willingness to heal, to recognize our own failings, to forgive and build bridges to the other streams with which we must work—a kind of esoteric ecumenism. If this can be accomplished, something unimaginable, as unimaginable as the Resurrection will occur. In Anne Catherine Emmerich’s visions, the first deed accomplished by the Risen One was to destroy the serpent that reared its head from beneath the Tomb (interesting in this sense that CERN is in Geneva, very close to the “Tomb” of the Goetheanum!). Our ability to manifest a united Body and Spirit of Christ in the Grail Stream is critical to the task of exposing and destroying the activity of Ahriman in our time, and to everything holy that can unveil itself after that.

There are many other correspondences revealed through this rhythm, having to do both with the current time period and far back into occult history.

One such correspondence has to do with an “anomaly” in the writings of Anne Catherine Emrich. Accord to Emmerich, Christ rose around 3 or 3:30 in the morning, and soon after visited Mary Magdalene at the tomb. This stands in contradiction to Robert Powell’s research, which indicates the Resurrection took place at 5:35 AM. However, there seems to have been something of importance that happened around 3-3:30; this time corresponds to an important year: 2014. On April 30, 2014, Estelle Isaacson perceived in vision the soul of Mary Magdalene receiving a new experience of Christ in his Second Coming; two thousand years ago he said, “Touch me not, for I have not yet ascended to the Father.” In his Second Coming, he says, “Touch me now, for I have descended from the Father” (See Journal for Star Wisdom 2015). Another important date from 2014 is July 27, at which time the Maitreya Boddhisatva/Kalki Avatar being began his work in the 21st century.

A question some might have is in regard to the time period around 4300/4400, during the Buddha incarnation of the Maitreya. In Gautama Buddha’s Successor, Estelle Isaacson describes a vision of this final incarnation. The entire earth has divided into extreme materialistic cultures that dwell in the valleys, and spiritual communities that have receded into the mountains. All have forgotten Christ. How does this fit into the picture of an ever-growing relationship with Christ and the Hierarchies throughout the next 2400 years?

The attainment of Buddhahood for the Maitreya will occur in 4443. On the other hand, the time that corresponds to the Ascension takes place around 4360. We know from our own time how short a cultural memory can be. During the transition from the 44th to the 45th century, a “cultural amnesia” will occur. Just as the disciples were barren and lonely after the Ascension and prior to Whitsun, so will humanity forget the Christ during this time. The Maitreya will come during his final incarnation as a beacon, to make sure the thread is not broken leading up to the Whitsun event of the Grail Stream, which corresponds to 4956 (10 days after Ascension = 596 years; 4360+596=4956).

We can see that there are approximately 500 years between the final incarnation of the Maitreya and this Whitsun event, which we could describe as a strong manifestation of the Astral Christ, the next phase of His incarnation. Just as Gautama attained Buddhahood approximately 500 years before the birth of the Nathan Jesus, then appeared in astral form as a heavenly host proclaiming his birth, so 500 years after the Buddhahood of the Maitreya there will be an Astral Birth of Christ for humanity, leading them through Mani-Parzival to new heights and depths of spiritual work.

Finally, we can look at broader time periods than just the Last Supper through Whitsun and their relationship to human history and cosmic evolution. The time period from Christ’s condemnation by Pilate through just after Ascension corresponds to the Satya Yuga, the Age of Light. Correspondingly, the time from January through April 33 AD corresponds to the Kali Yuga, the Age of Darkness. This was the time during Christ’s life that he had just returned from his sojourn in Egypt. These three months were the period during which the Christ Being increasingly united itself with the physical body of Jesus; this was a very painful time when his external power waned to a great degree. All of recorded human history corresponds to, and is an amplification of, this painful time in Christ’s life. The preceding time period, when Christ sojourned in Egypt, corresponds to the Bronze Age, during which the Atlantean Flood and great migrations from Atlantis all through Europe, Africa, and Asia occurred.

If we go back to the Raising of Lazarus, this corresponds to the fifth Atlantean epoch, the time when the human etheric body united itself completely with the physical body. This is indicated by this miracle’s special relationship to the crown chakra, as the etheric descended beneath the crown of the human being. Prior to this, the sixth healing miracle of the Healing of the Man Born Blind corresponds to the extrusion of the Moon in ancient Lemuria, when the human being experienced the Fall. Here the human being’s “eyes were opened,” indicated by the relationship of this miracle to the brow chakra, the “third eye.”

These correspondences continue all the way back to the first healing miracle, the Changing of Water to Wine. The start of our Earth phase of evolution, the Polarean Epoch, is an amplification of what lay as a seed in this miracle, when the “water” of the purely spiritual human being became the “wine” of manifest reality in the primal element of Fire.

The perspective offered by the Cosmic Communion of Fish can bring us to a somewhat alarming but fruitful spiritual exercise. What one could call the Genesis perspective is that of Time unfolding rhythmically from beginning to end, that our Earth evolution, particularly the Christ Event, is the midpoint, the turning point of evolution. From this perspective, everything in Christ’s life was a reflection of the cosmos. This is the perspective of the Father.

But we can take another point of view, one that is more difficult. We could call this the Johannine perspective, that “In the beginning was the Word.” What if we take Christ’s life on Earth as the beginning of Time, not in terms of its sequence, but in terms of its essence, its being? Every event in Christ’s life becomes a seed, of which every macrocosmic event is an amplification unfolding in two directions: the Past and Future. Christ’s life, in these terms, becomes the Eternal Present and the Origin of Time, that which began beginnings: “Before Abraham was, I AM.” If we can live into this perspective, we find that Time becomes a navigable substance as unto space, rather than a great unknown moving endlessly into the past and future. All of history, all of evolution, lies in the Great Arcanum of Christ’s Life. This is the perspective of the Son.

This is not to dismiss the Genesis perspective. One could say that the Genesis perspective is like describing a plant from the very bottom, the tendrils of the roots, working our way up to the top of the plant. That is one way. The other way is to begin with the seed, which lies in the middle of what will eventually be the plant, and describing from there downwards the development of the root (the past) and from there upward the evolution of leaf, stem and flower (the future). Just as someday any physical record of Christ’s life will pass away, the seed must pass away to create the plant. But the entire plant is permeated through and through with the Force of the seed; so too is all of history permeated through and through with the Christ. “Behold, I am with you always, even unto the end of the Age.”

We can find a perspective akin to this in Valentin Tomberg’s Christ and Sophia:  

“Although the Mystery of Golgotha came after the seven miracles in the chronological sense, it is nonetheless their origin and cause.  It is the basis of all the healings that preceded it temporally, and only it can give them meaning and human significance.” (p 267)

The same can be applied in a wider and more comprehensive sense to the Life of Christ and human history.  In a way, the Mystery of Golgotha is this same seed in the Life of Christ—the Eternal Present within the Eternal Present.  The curtain is torn; here is the Holy of Holies.

In Meditations on the Tarot, the anonymous author speaks in the first Letter-Meditation of the direct perception of Truth via correspondence by analogy.  The Life of Christ, the Primal Birth-Death, becomes the Analogy of analogies, the Standard to which all in space and time can be compared, the Essence to which all can be reduced, the Light by which all can be seen.  If we can permeate ourselves through and through with the Life of Christ, only then will we be able to find the Truth in all else.  “Seek ye first the Kingdom of God, and all of these things shall be added unto you…”

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